1 Coríntios 15
Augustine of Hippo · Comentário Patrístico (catena)
1 Coríntios 15:9
The Enemy is more completely vanquished in the case of a man over whom he holds fuller sway. — Confessions 8.4
1 Coríntios 15:10
How, then, is God's commandment accomplished, even with difficulty, without his help, since if the Lord does not build, the builder is said to have labored in vain. — LETTER 186, FROM ALYPIUS AND AUGUSTINE TO PAULINUS
1 Coríntios 15:10
Paul did not labor in order to receive grace, but he received grace so that he might labor. — PROCEEDINGS OF PELAGIUS 14.36
1 Coríntios 15:10
Gladly and with the eyes of faith do all in the City of God look up to this great man, Paul, this athlete of Christ, who was anointed by Christ and instructed by him. With him he was nailed to the cross, and through him made glorious. This man was made a spectacle to the world, to angels and to men. He lawfully carried on a great conflict in the theater of this world and strained forward to the prize of his heavenly calling. — City of God 14.9
1 Coríntios 15:12
When the apostle says to the Corinthians, "How can some of you say that there is no resurrection of the dead?" he shows plainly that not all of them were claiming this but that some were, and that it is clear they were not outside but among them… If we had not read in the same letter that "the testimony of Christ is confirmed in you so that nothing is wanting to you in any grace," we might otherwise have concluded that all the Corinthians were carnalminded and sensual, not discerning the Spirit of God, "quarrelsome, envious, walking according to man." Letter , To Vincent.
1 Coríntios 15:15
If a lie directed against the temporal life of another is detestable, how much more so is one prejudicial to his eternal life. Such is every lie voiced in the teaching of religion. On that account, the apostle terms it false witness if anyone lies about Christ, even in what might seem to pertain to his praise. — On Lying 13
1 Coríntios 15:22
Notice how he emphasizes "one" and "one," that is Adam and Christ, the former for condemnation, the latter for justification.… Obviously he is speaking of the resurrection of the just where there is life eternal, not of the resurrection of the wicked where there will be eternal death. Those who "shall be made alive" are contrasted with the others who will be damned. — LETTER 157, TO HILARIUS
1 Coríntios 15:22
We commonly say that all enter a certain house through one door, not because all humanity enters that house but because no one enters except through that door. It is in this sense that as all die in Adam so do all those who live live in Christ.… Aside from the one Mediator of God and men, the man Christ Jesus, there is no other name under heaven whereby we must be saved. — AGAINST JULIAN 24
1 Coríntios 15:22
No human enters into death except through Adam and no one into eternal life except through Christ. This is the meaning of that repeated phrase all, because as all men belong to Adam through their first or carnal birth, so all men who belong to Christ come to the second or spiritual birth. Therefore he says "all" in both places because as all who die die only in Adam, so all who will be made alive will not be made alive except in Christ. — LETTER 167, To Jerome 21
1 Coríntios 15:22
Man indeed brought death to himself and to the Son of Man. But the Son of Man, by dying and rising again, brought life to man. — LETTER 140, TO HONORATUS 9
1 Coríntios 15:22
This does not mean that all who die in Adam will be members of Christ, since the majority will be punished in eternity by a second death. The apostle uses the word all in both clauses because as no one dies in a natural body except in Adam, so no one is made to live again in a spiritual body, except in Christ. — City of God 13.23
1 Coríntios 15:24
They that have done well will go to live with the angels of God; they that have done evil, to be tormented with the devil and his angels. And the form of a servant will pass away. For to this end He had manifested Himself, that He might execute judgment. After the judgment, He shall go hence, will lead with Him the body of which He is the head, and deliver up the kingdom of God. Then will openly be seen that form of God which could not be seen by the wicked, to whose vision the form of a servant must be shown. — Tractates on John 19
1 Coríntios 15:25
He reigns forever. However, in respect to the war waged under him against the devil, this conflict will obviously continue "until he has put all his enemies under his feet." But afterward there will be no conflict, since we shall enjoy an everlasting peace. — QUESTIONS 69.8
1 Coríntios 15:25
It is necessary for Christ's kingdom to be manifested to such a degree until all his enemies confess that he does reign.… That is, the apostle says, it is necessary for him to make his reign so clearly evident until his enemies dare not at all deny that Christ reigns. — QUESTIONS 69.5
1 Coríntios 15:26
It is one thing to fight well, which is the case now when the struggle of death is resisted. It is something else not to have an adversary, which will be the case when death "our last enemy" is destroyed. — On Continence 3.6
1 Coríntios 15:26
In this house God's people shall everlastingly dwell with their God and in their God, and God with his people and in his people, God filling his people, his people filled with God, so that "God may be all in all"—the very same God being their prize in peace who was their strength in battle. — City of God 17.12
1 Coríntios 15:26
The new life begins now by faith and is carried on by hope, but then will come the time when death shall be swallowed up in victory, when that "enemy, death, shall be destroyed last," when we shall be changed and become like the angels.… We have now mastered fear by faith, but then we shall have the mastery in love by vision. — LETTER 55, To Janarius
1 Coríntios 15:28
The vision itself is face to face, which is promised to the just as their supreme reward. This will come to pass when he shall deliver the kingdom to God the Father. There, he wants it understood, will also be the vision of his own form, when the whole creation, together with that form in which the Son of God has been made the Son of Man, has been made subject to God. According to this form, the Son himself will be made subject to him who subjected all things to him, that God may be all in all. — ON THE TRINITY 1.12.28
1 Coríntios 15:28
Even if there is no chance of manumission, slaves are now to make their slavery a kind of freedom by serving with love and loyalty, free from fear and feigning, until injustice becomes a thing of the past and every human sovereignty and power is done away with, so that God may be all in all. — City of God 6.15
1 Coríntios 15:28
God will be the consummation of all our desiring—the object of our unending vision, of our unlessening love, of our unwearying praise. And in this gift of vision, the response of love, this paean of praise, all alike will share, as all will share in everlasting life. — City of God 22.30
1 Coríntios 15:28
The allusion here is to the transformation of the saints when they pass from the old shadows of time into the new lights of eternity. — City of God 20.22
1 Coríntios 15:28
If the Son is equal, how is the Father greater? For the Lord himself says: "because the Father is greater than I." However, the rule of Catholic faith is this: when the Scriptures say of the Son that he is less than the Father, the Scriptures mean in respect to the assumption of humanity. But when the Scriptures point out that he is equal, they are understood in respect to his deity. — QUESTIONS 69.1
1 Coríntios 15:28
In heaven we shall not experience need, and on that account we shall be happy. We shall be filled, but it will be with God. He will be for us all those things which we here look upon as being of great value. — EASTER SERMON 255.8
1 Coríntios 15:38
He did not say God "gave" or "ordered" but God "gives," that you may know how the Creator applies the effective power of his wisdom to the creation of things which come into existence daily at their appointed times. — LETTER 205
1 Coríntios 15:39
Whatever bodily or seminal causes may play a part in reproduction, by the intermingling of the two sexes, or in animals, or even by the influence of angels, and whatever longings or emotions of the mother may affect the features or the hue while the fetus is soft and pliable, nevertheless every nature as such, however affected by circumstances, is created wholly by the supreme God. It is the hidden and penetrating power of God's irresistible presence that gives being to every creature that can be said to be, whatever its genus and species may be. For without his creative act, a nature would not only not be in this or that genus. It simply could not have being at all. — City of God 12.26
1 Coríntios 15:40
If any man does not believe that common flesh can be changed into a nature of this sort, he is to be convinced toward faith by gradual steps. If you ask them whether earth can be changed into water, that will not seem to him incredible because there is no great distance between these two elements. Again if you ask whether water can be changed into air, he will agree that that is not absurd because these two elements are close neighbors. — On Faith and the Creed 10.24
1 Coríntios 15:40
Porphyry says: "You praise the body to me without good reasons. No matter what kind of body it is, you must escape from it if you wish to be happy." Philosophers say this, but they are wrong. They are raving.… I read your books where you say that the world is animated, that the heavens, the earth, the seas, all the huge bodies which exist, all the immense elements of all times, this whole universal body which consists of all these elements—all this, you say, is a vast living thing and has its own soul. But you claim that it does not have the senses of the body because outside of it there is nothing which can be perceived. Nevertheless you say it has intelligence, and that it leads to God, and that the soul of the world is called Jupiter.… You claim that the same world is eternal, that it will always exist, that it will not have an end. If then the world is eternal and remains without any end, if this world is a living thing and if its soul is always held in the world, then as a matter of fact, must we then flee every kind of body? — EASTER SERMON 241.7
1 Coríntios 15:41
In the body the eyes are held in high esteem. But they would be less esteemed if they were all alone or if there were no other members of seemingly less worth. In the heavens the sun outshines the moon but does not scorn it, and "star differs from star in glory" but is never measuring itself through pride. — THE EXCELLENCE OF WIDOWHOOD 6.8
1 Coríntios 15:42
In due time I yielded to better and more enlightened minds, or rather, to truth itself, as I heard in the words of the apostle the groaning of the saints in their battle against carnal concupiscence. Although the saints are spiritually minded, they are still carnal in the corruptible body which remains a weight upon the soul. They will, however, be spiritual also in body when the body sown animal will rise spiritual. They are still prisoners under the wall of sin, in as much as they are subject to stimulation by desires to which they do not consent. Thus I came to understand this matter as did Hilary, Gregory, Ambrose, and other holy and renowned teachers of the church, who saw that the apostle, by his own words, fought strenuously the same battle against carnal concupiscences he did not wish to have yet in fact did have. — AGAINST JULIAN 70
1 Coríntios 15:43
We will still be bodies, so vivified by the spirit, however, as to retain the substance of the flesh without suffering the accidents of sluggishness and mortality. — City of God 13.22
1 Coríntios 15:44
As the Spirit, when it serves the flesh, is not improperly said to be carnal, so the flesh, when it serves the spirit, will rightly be called spiritual—not because changed into spirit, as some suppose who misinterpret the text, "What is sown a natural body rises a spiritual body," but because it will be so subject to the spirit that, with a marvelous pliancy of perfect obedience, it will accept the infallible law of its indissoluble immortality, putting aside every feeling of fatigue, every shadow of suffering, every sign of slowing down. This "spiritual body" will not only be better than any body on earth in perfect health but will surpass even that of Adam or Eve before their sin. — City of God 13.20
1 Coríntios 15:45
The first man, Adam, was made into a living soul … but of all the animals it was said: "Let the earth bring forth the living creatures." We understand, then, that the natural body is said to be like the other animals because of the dissolution and corruption of death. It is daily renewed by food, and when the bond of life is broken it is dissolved. But the spiritual body which is now with the Spirit is immortal. — LETTER 205, TO CONSENTIUS
1 Coríntios 15:46
The spiritual body is understood as a body so subject to spirit that it may be suited to its celestial habitation, all earthly weakness and corruption and being changed and converted into celestial purity and stability. — On Faith and the Creed 6.13
1 Coríntios 15:46
First comes the clay that is only fit to be thrown away, with which we must begin but in which we need not remain. Afterward comes what is fit for us, that into which we can be gradually molded and in which, when molded, we may remain. — City of God 15.1
1 Coríntios 15:47
First comes in the natural body such as Adam was the first man to possess. Had he not sinned, he would never have died. Such a body we too possess, except that its nature as a result of sin has become so changed for the worse that it is now faced with inexorable death. Such a body Christ also deigned to assume for our sakes, not indeed by necessity but in virtue of his power. Afterward, however, comes the spiritual body such as that which Christ, our head, was the first to have been, but which we, his members, will have at the final resurrection of the dead. — City of God 13.23
1 Coríntios 15:48
The Lord who was heavenly became earthly that he might make heavenly those who were earthly. From immortal he became mortal by taking the form of a servant, not by changing the nature of the Lord, that he might make immortal those who were mortal by imparting the grace of the Lord, not by retaining the offense of the servant. — LETTER 205, TO CONSENTIUS
1 Coríntios 15:48
If you do not like the Christian faith, say so. But you will not find another Christian faith. There is one man unto life; there is one unto death. The one is only man; the other is God and man. Through the one the world was made the enemy of God. Through the other those chosen from the world are reconciled to God. For "As in Adam all die, so in Christ all will be made alive." Therefore even as we have borne the image of the earthly, let us also bear the image of the heavenly. Whoever tries to undermine these foundations of the Christian faith will himself be destroyed, but they will remain firm. — AGAINST JULIAN 4
1 Coríntios 15:49
Therefore, given that our nature sinned in paradise, we are now formed through a mortal begetting by the same divine providence, not according to heaven but according to earth—not according to the Spirit but according to the flesh. We have all become one mass of clay, a mass of sin. Since therefore we have forfeited our reward through sinning, and since, in the absence of God's mercy, we as sinners deserve nothing other than eternal damnation, who then does the man from this mass think he is that he is able to question God and say: "Why have you made me this way?" If you want to know these things, do not be clay, but become a son of God through the mercy of him who has given to those believing in his name the power to become sons of God, although he has not so given, as you might want, to those desiring to know divine things before they believe. — QUESTIONS 68.3
1 Coríntios 15:50
There will then be such a common accord between flesh and Spirit—the Spirit quickening the servant flesh without any need of sustenance from it. There will be no further conflict within ourselves. And just as there will be no more external enemies to bear with, so neither shall we have to bear with ourselves as enemies within. — Enchiridion 23.91
1 Coríntios 15:51
The pious people will be raised as they transform the remnants of the "old man" that cling to them into the "new man." The impious people who have kept the "old man" from the beginning to the end will be raised in order to be precipitated into the second death. Those who read diligently can make out the divisions of the ages. They have no horror of tares or chaff. — ON TRUE RELIGION 27.50
1 Coríntios 15:52
It is as easy for God to raise the recently dead as those long since fallen into decay. — LETTER 102, TO DEOGRATIAS
1 Coríntios 15:52
The glance of our eye does not reach nearer objects more quickly and distant ones more slowly. Rather it reaches both with equal speed. Similarly when, as the apostle says, the resurrection of the dead is effected in the twinkling of the eye, it is as easy for the omnipotence of God and his awe-inspiring authority to raise the recently dead as those long since fallen into decay. To some minds, these things are hard to accept because they are outside their experience, yet the whole universe is full of wonders which seem to us hardly worth noticing or examining, not because they are easily penetrated by our reason but because we are accustomed to seeing them. But I, and those who join me and are striving to understand the "invisible things of God by the things that are made," wonder neither more nor less at the fact that in one tiny seed all that we praise in the tree lies folded away. — LETTER 102, TO DEOGRATIAS
1 Coríntios 15:52
By "trumpet" he wants us to understand some very clear and prominent sign, which he elsewhere calls the voice of the archangel and the trumpet of God [1 Thess 4:16]. — LETTER 34
1 Coríntios 15:52
With the utterance of that cry and the resurrection of the dead, all comfort of human praise shall be taken away. There will be no doubt that the judgment is now present and at hand. Then there will be no time to argue about that one, or to judge of another, or to do a favor or offer support to another. — LETTER 140, TO HONORATUS 34
1 Coríntios 15:53
People are amazed that God, who made all things from nothing, makes a heavenly body from human flesh. When he was in the flesh, did not the Lord make wine from water? Is it anything so much more wonderful if he makes a heavenly body from human flesh?… Is he who was able to make you when you did not exist not able to make over what you once were? — SERMONS FOR THE FEAST OF ASCENSION 264.6
1 Coríntios 15:54
The apostle Paul seems to have directly pointed his finger at the flesh when he wrote: "this corruptible must put on incorruption." When he says this, he as good as points with his finger. That which is visible can be pointed at in this way. The soul cannot be pointed at, though it can be called corruptible, because it is corrupted by moral biases. — On Faith and the Creed 10.22
1 Coríntios 15:54
Where is death? Seek it in Christ, for it exists no longer. It did exist, and now death is dead. O Life, O Death of death! Be of good heart, death will die in us also. What has taken place in our Head will also take place in his members. Death will die in us also. But when? At the end of the world, at the resurrection of the dead in which we believe and about which we have no doubt.… These are words given to those who triumph, that you may have something to think about, something to sing about in your heart, something to hope for in your heart, something to seek with faith and good works. — EASTER SERMON 233.4
1 Coríntios 15:54
Were our heretics capable of grasping this one truth, they would surrender their pride and become reconciled and would never again worship God anywhere but in the church. — THE WAY OF LIFE OF THE CATHOLIC CHURCH 30.64
1 Coríntios 15:54
Then not only shall we not obey any enticement of sin, but there will be no such enticements of the kind we are commanded not to obey. — LETTER 196, TO ASELLICUS
1 Coríntios 15:54
There are many desires of the sick which health takes away. In just the same way as physical health undercuts those desires, so immortality does remove all other desires because immortality is our health. — EASTER SERMON 55.8
1 Coríntios 15:54
Because of the necessary activities of this life, health is not to be despised until "this mortal shall put on immortality." This is the true and perfect and unending health which is not refreshed by corruptible pleasure when it fails through earthly weakness but is maintained by heavenly strength and made young by eternal incorruptibility. — LETTER 130, To Proba
1 Coríntios 15:55
I think that "death" in this passage refers to a carnal habit which resists the good will through a delighting in temporal pleasures. — QUESTIONS 70
1 Coríntios 15:55
Because human nature was subjected to an enemy as the just desert of sin, man must first be rescued from his power, that he might find him. Then if his life in this flesh is prolonged, he is assisted in the conflict that he may overcome the enemy. And finally the victor will be beatified, that he may reign, and at the very end he will ask: "Death, where is thy devouring?". — AGAINST JULIAN 20.65
1 Coríntios 15:56
Indeed, by sinning we slip down into death. For where the law forbids, we sin more seriously than if we were not forbidden by the law. However, when grace is added, we then fulfill without difficulty and most willingly that very thing which the law had oppressively commanded. We are no longer slaves of the law through fear but friends through love and slaves of the righteousness which was the very source of the law's promulgation. Accordingly the law of sin and death, that is, the law imposed upon sinning and dying men, merely commands that we do not covet. Nonetheless, we do covet. However, the law of the spirit of life—the law which belongs to grace and sets us free from the law of sin and death—causes us not to covet. It causes us to fulfill the commands of law. — QUESTIONS 66
1 Coríntios 15:56
Why, if the law is good, is it the power of sin? Because sin wrought death by that which is good, that it might become exceedingly sinful, that is, might acquire greater powers by becoming also transgression. Why, if the law is good, are we "dead to the law by the body of Christ"? Because we are dead to the law's condemnation, being set free from the disposition which the law condemned and punishes.… So the same precept, which is law to those who fear it, is grace to those who love it. — TO SIMPLICIAN—ON VARIOUS QUESTIONS 1.17
1 Coríntios 15:56
Nothing could be truer. For a prohibition always increases an illicit desire so long as the love of and joy in holiness is too weak to conquer the inclination to sin. So without the aid of divine grace it is impossible for man to love and delight in sanctity. — City of God 13.5
1 Coríntios 15:56
The prohibition increased the concupiscence. It rendered it unconquered. So transgression was added, which did not exist without the law, although there was sin.… It is not to be wondered at that human infirmity has added the strength even from a good law to evil, since in the fulfilling of that very law it trusted in its own strength. — On Continence 7
1 Coríntios 15:57
The crown could not have been given to one who was worthy of it, unless grace had been given to him when still unworthy. — PROCEEDINGS OF PELAGIUS 35